Rulings on Marriage, - * Ruling on setting a particular age for marriage

**

Share

I am a young man, twenty-seven years old. I would like to get married to a sixteen year old girl, but the problem is that the new family law that has been introduced in my country, Morocco, has raised the age of marriage for both husband and wife to 18 years. However it is possible to pay a bribe to the judge to allow marriage in this situation. What is the Islamic ruling on this bribe?.
-
Praise be to Allaah.
Firstly:
There is nothing in sharee‘ah to stipulate a particular age of marriage for the man or woman. The scholars are unanimously agreed that marriage of a minor girl is permissible if her father gives her in marriage to someone who is compatible.
With regard to an adult woman, it is not stipulated that her father should give her in marriage; rather any guardian may give her in marriage. But it is stipulated that she should give her permission and consent.
A female reaches adulthood when one of four things occur: reaching the age of fifteen years, growth of pubic hair, emission of maniy (i.e., reaching climax) with desire whether awake or asleep, or menstruation.
The Qur’an and Sunnah indicate that marriage of a minor [a female who has not yet reached puberty] is valid, and no particular age is stipulated for that.
Ibn Qudaamah (may Allah have mercy on him) said: If a man gives his virgin daughter in marriage to someone who is compatible, then the marriage is valid. … With regard to a virgin who is a minor, there is no difference of scholarly opinion concerning that. Ibn al-Mundhir said: All the scholars from whom we acquired knowledge are unanimously agreed that it is permissible for a father to give his minor daughter in marriage, provided that he offer her in marriage to someone who is compatible, even if she objects and refuses. The fact that it is permissible to give a minor girl in marriage is indicated by the verse in which Allah, may He be exalted, says (interpretation of the meaning):“And those of your women as have passed the age of monthly courses, for them the Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses ((i.e. they are still immature)…” [at-Talaaq 65:4]. So the ‘iddah for one who has not started to menstruate is three months, and the ‘iddah of three months can only be required in the case of talaaq (divorce) or annulment of marriage. This indicates that (the girl who is a minor) may be married and divorced, and her consent is not essential.
‘Aa’ishah (may Allah be pleased with her) said: The Prophet (blessings and peace of Allah be upon him) married me when I was six years old and consummated the marriage with me when I was nine. Agreed upon. It is known that at that age she would not be one of those whose permission would be taken into account. al-Athram narrated that Qudaamah ibn Maz’oon married the daughter of az-Zubayr when she began to menstruate, and something was said to him. He said: If I die, the daughter of az-Zubayr will inherit from me, and if I live, she will be my wife. And ‘Ali gave his daughter Umm Kalthoom in marriage when she was a minor to ‘Umar ibn al-Khattaab (may Allah be pleased with him).
End quote fromal-Mughni, 7/30
Shaykh Ibn Baaz (may Allah have mercy on him) said, commenting on the minimum legal age for marriage in some countries:
Praise be to Allah, and blessings and peace be upon the Messenger of Allah. To proceed
The newspaperar-Riyadh(issue no. 4974) published a report entitled “Family Law proposal in the Emirates”, in which it stated that the proposal is based on Islamic sharee‘ah. In the article it says: “With regard to marriage contracts, the law states that the boy should be no younger than eighteen years and the girl should be no younger than sixteen, and a penalty of no less than one thousand dirhams and no more than five thousand is to be imposed on anyone who goes against this law, so long as the court has not decided otherwise in cases where preservation of honour and dignity is sought. It is also not permitted for anyone who have passed the age of sixty years to marry the without the permission of the court, especially if the age difference between the two parties is greater than half the age of the older of the two.”
Because this is contrary to what Allah, may He be glorified and exalted, has prescribed, I would like to point out the truth. There is no upper or lower limit on the age for marriage; this is indicated by the Qur’an and Sunnah.
The Qur’an and Sunnah encourage marriage without stipulating a particular age. Allah, may He be exalted, says (interpretation of the meaning):
“They ask your legal instruction concerning women, say: Allah instructs you about them, and about what is recited unto you in the Book concerning the orphan girls whom you give not the prescribed portions (as regards Mahr and inheritance) and yet whom you desire to marry”
[an-Nisa’ 4:124].
So it is permissible to marry an orphan girl, who is one who has not yet reached the age of puberty; her maximum age is fifteen years according to the more correct opinion, although she may reach puberty before that. The Prophet (blessings and peace of Allah be upon him) said: “The orphan girl should be asked for permission with regard to her marriage; if she remains silent, that is her permission, but if she refuses then it is not permissible to force her into marriage.” The Prophet (blessings and peace of Allah be upon him) married ‘Aa’ishah (may Allah be pleased with her) when she was six or seven years old and consummated the marriage with her when she was nine, and his actions are legislation for this ummah. The Sahaabah (may Allah be pleased with them) also married women when they were minors and when they were adults, without specifying any particular age. So no one has the right to introduce laws other than those which were prescribed by Allah and His Messenger, or to change the laws that were prescribed by Allah and His Messenger, because those laws are sufficient. Whoever thinks otherwise has wronged himself and has introduced laws for the people for which Allah has not given permission. And Allah, may He be glorified and exalted, says, criticising this kind of people (interpretation of the meaning):
“Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed?”
[ash-Shoora 42:21].
And the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces into this matter of ours anything that is not part of it will have it rejected.” Agreed upon. According to a version narrated by Muslim: “Whoever introduces an action that is not part of this matter of ours will have it rejected.” Al-Bukhaari narrated it in a mu‘allaq report.
I remind those who are doing this thing of the words of Allah (interpretation of the meaning):
“And let those who oppose the Messengers (Muhammad SAW) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them”
[an-Noor 24:63].
Whatever befalls a nation or individuals of trials, blocking people from the path of Allah, epidemics, wars, or other calamities, the cause of that is what people have done of things that are contrary to the laws of Allah, as He says (interpretation of the meaning):
“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”
[ash-Shoora 42:30].
Allah, may He be glorified and exalted, has described what befell some past nations of punishment and doom because of their going against His command. Let those who are wise pay heed and learn from that.
It is not sufficient to claim to be following Islamic sharee‘ah when there are things that go against it. Allah, may He be glorified and exalted, criticised the Jews for doing that when He said (interpretation of the meaning):
“Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do”
[al-Baqarah 2:85].
I also remind the scholars to fear Allah, may He be glorified and exalted, and to do what is enjoined upon them of offering sincere advice to those who are in authority by explaining the truth, urging them to follow it and warning them against disobeying it. Allah, may He be exalted, says (interpretation of the meaning):
“O mankind! Fear your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the Promise of Allah is true, let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allah”
[Luqmaan 31:33].
May Allah help us all to speak the truth, accept it and act upon it; may He unite the Muslims in guidance and ruling in accordance with His law in all things, for He is able to do that. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions.
End quote fromMajmoo‘ Fataawa ash-Shaykh Ibn Baaz, 4/125
Thus it is clear that limiting the age for marriage is something that is contrary to sharee‘ah, so there is no obligation to obey it.
If the state wants to protect girls from being exploited by their guardians and being married to husbands they do not want, then it should follow the more correct of the two opinions about asking for the consent of a virgin girl; this opinion states that her consent is a condition of marriage. This is the view of Abu Haneefah (may Allah have mercy on him). And if a girl’s guardian gives her in marriage without her consent, then she has the right of annulment.
Secondly:
Based on the above, there is nothing wrong with you marrying this girl, on condition that she and her guardian both give consent. If that cannot be done except by giving some money to the judge, that is permissible.
In the answer to question no. 87688, we stated that it is permissible to give a bribe if one cannot get one’s rights otherwise; in that case it is haraam for the taker but not for the giver.
And Allah knows best.

General Articales, - Prophet Zakariyya’s sponsorship of Maryam

**

Share

In Qur'an it is mentioned that Prophet Zakaria was made kafeel for Maryam. Was there any direct relationship with them like brother/uncle etc. Here Kafeel includes what ?
-
Praise be to Allah
Firstly:
The scholars differed concerning the relationship between Zakariyya and Maryam (peace be upon them both). There are two views:
That he was the husband of her sister
That he was the husband of her maternal aunt.
See the answer to question no. 82569.
It was narrated that Zakariyya (peace be upon him) was also one of the paternal cousins of Maryam (peace be upon her), in addition to being the husband of her maternal aunt or sister. See:al-Hidaayahby Makki (2/999).
Secondly:
Allah, may He be glorified and exalted, has told us about Zakariyya’s sponsorship (kafaalah) of Maryam, as He said (interpretation of the meaning):
“So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care [kaffalaha] of Zechariah [Zakariyya]”
[Aal ‘Imraan 3:37].
What is meant by kafaalah [sponsorship or taking care] is that he looked after her affairs and needs. Kafaalah includes taking care of the interests of the person under one’s care, spending on him, and looking after his needs.
Ibn ‘Atiyah (may Allah have mercy on him) said: What it means is that he took her into his care and spent on her. The kaafil (sponsor) is the one who takes care of another.
End quote fromal-Muharrar al-Wajeez(1/425).
Al-Waahidi (may Allah have mercy on him) said: He took her into his care and looked after her affairs.
Az- Zajjaaj said: What is meant is that he took care of her affairs. … The kaafil is the one who sponsors a person, looks after him and spends on him..
End quote fromat-Tafseer al-Baseet(5/203).
Ibn Katheer said: Here our Lord is telling us that He accepted the vow of her mother, and that He “caused her to grow in a good manner” that is, He made her good-looking and endeared her to peopler, and caused her to be in the company of the righteous among His slaves, so that she could learn goodness, knowledge and religion from them.
Hence Allah says: “and put her in the care[kaffalaha] of Zechariah [Zakariyya]”; the grammatical structure of this phrase in the original Arabic indicates that Zakariyya was made to be her sponsor or carer.
Ibn Ishaaq said: That was only because she was an orphan.
Other scholars stated that the Children of Israel were stricken by a famine, so Zakariyya sponsored Maryam and took care of her because of that.
There is no contradiction between the two views. And Allah knows best.
The reason why Allah decreed that Zakariyya should be her sponsor was because this would be in her best interests, so that she might learn a great deal of beneficial knowledge and righteous deeds from him, and because he was the husband of her maternal aunt, according to what was mentioned by Ibn Ishaaq, Ibn Jareer, and others.
It was also said that he was the husband of her sister.
At-Tafseer(2/35).
Ibn ‘Ashoor said: When Maryam was born, her father had died, and a number of the rabbis of the Children of Israel disputed over who was to sponsor her, for they were all keen to sponsor the daughter of their senior rabbi. They drew lots for that, and the lot fell to Zakariyya. What appears to be the case is that the matter of her sponsorship was delegated to the rabbis because she was dedicated to the service of the place of worship, so it was essential that she be given a righteous upbringing for that reason.
At-Tahreer wa’t-Tahreer(2/235).
Conclusion:
It was narrated that Zakariyya was one of the paternal cousins of Maryam, and he was the husband of her sister or maternal aunt. He was her sponsor (kaafil), meaning that he used to take care of her needs and look after her.

Comedy

ரமனன் : தாத்தா ஐம்பத்தைந்து வயதில் மரணமடைந்தார்.
:
எனக்கு அறுபத்தைந்து வயது.
இன்னும் உயிருடன் இருக்கிறேன்.
:
பாக்கி : இரண்டுமே வருத்தப்பட வேண்டிய விஷயந்தான்.

Bad behaviour, - * Ruling on imitating the kuffaar, and the meaning of the phrase, “What the Muslims think is good? is it good before Allaah”?

**

Share

What is the Islamic ruling on the issue of imitating the kuffaar in their customs and dealings? What are the guidelines concerning that in Islamic sharee’ah? Is every imitation of the actions of the kuffaar regarded as a haraam kind of imitation – knowing that there are many things that the kaafirs do that are not haraam and are not condemned by sharee’ah, where the one who does them does not do them merely to imitate the kuffaar, but because he thinks those things are good, as Ibn Mas’ood (may Allaah be pleased with him) said: “What the Muslims think is good is good before Allaah”?
Please advise us, may Allaah honour you, and please give me a detailed answer and explain to me the guidelines on this matter.
-
Praise be to Allaah.
Firstly:
The Muslims have no need to imitate any of the other nations in matters of religious rituals and acts of worship, for Allaah has perfected His religion and completed His Favour, and chosen for us Islam as our religion, as He says (interpretation of the meaning):
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”
[al-Maa'idah 5:3]
Islam forbids the Muslims to imitate the kuffaar, especially the Jews and Christians, but this prohibition does not apply to all their affairs, rather it applies to matters of their religion and things that are unique to them, by which they are known.
It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “You will certainly follow the ways of those who came before you hand span by hand span, cubit by cubit, to the extent that if they entered the hole of a lizard, you will enter it too.” We said: “O Messenger of Allaah, (do you mean) the Jews and the Christians?” He said: “Who else?” Narrated by al-Bukhaari, 1397; Muslim, 4822.
This hadeeth indicates that it is haraam to imitate the Jews and the Christians, and that those who follow them and tread the same path as them are criticized. Islam has reinforced this prohibition, by describing those who imitate the kuffaar as being of them.
It was narrated that ‘Abd-Allaah ibn ‘Umar said: The Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 3512; classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 2691.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
This at the very least indicates that it is haraam to imitate them, although the apparent meaning is that the one who imitates them is a kaafir.
Iqtida’ al-Siraat al-Mustaqeem, 237.
The one who imitates the kuffaar feels that inferior and defeated, so he hastens to make up for his feelings of inadequacy by imitating those whom he admires. If these people were to ponder the greatness of Islamic sharee’ah and understand how corrupt is that civilization they are running after, they would realize that they are doing wrong and that they have forsaken something that is perfect and true for something that is imperfect and corrupt.
Secondly:
The types of imitation which are forbidden to us are many.
Shaykh Saalih al-Fawzaan said:
The things in which the kuffaar are imitated include acts of worship, such as imitating them in matters of shirk, such as building (structures) over graves, building shrines and exaggerating about them. The Prophet (peace and blessings of Allaah be upon him) said: “May the curse of Allaah be upon the Jews and the Christians, for they took the graves of their Prophets as places of worship.” Al-Bukhaari, 425; Muslim, 531. And he told us that when a righteous man among them died, they would build a place of worship over his grave, and install images therein, and that they were the most evil of mankind. Al-Bukhaari, 417; Muslim, 528. Nowadays there are instances of major shirk because of exaggeration concerning graves, as is well known to scholars and ordinary folk alike. The cause of that is imitation of the Jews and Christians.
Another example is their imitation of the festivals of shirk and bid’ah, such as birthday celebrations, whether it is the birthday of the Prophet (peace and blessings of Allaah be upon him) or the birthdays of presidents and kings. Or these festivals of bid’ah and shirk may be named after days or weeks, such as a country’s national day or independence day, or Mother’s Day, or hygiene week, and other days or weeks that are celebrated. All of these have come to the Muslims from the kuffaar, for Islam has only two festivals: Eid al-Fitr and Eid al-Adha. Anything else is bid’ah and an imitation of the kuffaar.
From a khutbah entitledal-Hathth ‘ala Mukhaalafat al-Kuffaar(Exhortation to be distinct from the kuffaar)
In the answer to question no. 47060we have stated that it is forbidden to imitate the kuffaar in the clothing that is unique to them and in the customs that are unique to them, such as imitating them by shaving the beard.
Thirdly:
The prohibition on imitating the kuffaar applies to their acts of worship and the customs that are unique to them and by which they are distinguished, not the things that they do and invent from which we may benefit. There is no sin on the Muslims if they share in that, rather the Muslims should be in the forefront of such things.
Shaykh Ibn ‘Uthaymeen said:
With regard to the phrase “imitation of the kuffaar”, that does not mean that we should not use anything that they have manufactured. No one says such a thing. At the time of the Prophet (peace and blessings of Allaah be upon him) and afterwards the people used to wear clothes made by the kuffaar and use vessels made by them.
Imitation of the kuffaar means imitating their clothing and appearance, and the customs that are unique to them. It does not mean that we should not ride what they ride or wear what they wear. But if they ride in a specific way that is unique to them, then we should not ride in that way. If they tailor their clothes in a certain fashion that is unique to them, we should not do likewise. But if we have cars that are similar to theirs and fabric that is similar to theirs, there is nothing wrong with that.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12.
And he said:
The definition of imitating is when the imitator does something that is unique to those whom he is imitating. Imitation of the kuffaar refers to when a Muslim does something that is one of their unique characteristics. With regard to that which has become widespread among the Muslims and is no longer something by which the kuffaar are distinguished, then this is not imitation of the kuffaar, and it is not haraam because it is an imitation, unless it is haraam for some other reason. What we have said is what is indicated by the meaning of the word tashabbuh (imitation).
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12,.
Fourthly:
There are both beneficial things and harmful things in non-Muslim civilization. We should not ignore the good things and take the harmful things. This attitude was summed up by Shaykh al-Shanqeeti (may Allaah have mercy on him) who said:
Our attitude towards western civilization may be one of four things, and there is no fifth:
1- Ignoring this civilization, good points and bad alike.
2- Adopting it in whole, good points and bad.
3- Adopting the bad things and not the good.
4- Adopting the good things and not the bad.
The first three are undoubtedly wrong and only one of them is undoubtedly good, which is the last one.
Adwa’ al-Bayaan, 4/382.
Fifthly:
With regard to the words of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him), “What the Muslims think is good is good before Allaah”, this does not refer to things that go against sharee’ah but which may be deemed good on the basis of rational thinking. Imam al-Shaafa’i (may Allaah have mercy on him) said: “Whoever thinks something is good issuing a ruling.” It does not refer to when one person thinks a thing is good but the majority of people do not. Rather this phrase may be interpreted in one of two ways, both of which are sound:
1 – That what is meant is traditions and customs that do not go against sharee’ah
2 – That what is meant is the proof of scholarly consensus, for the Muslims are unanimously agreed that thinking a thing is good is consensus which counts as evidence. So this thing must be good before Allaah as well. This is what is indicated by the words, “What the Muslims think is good.”
Seeal-Mabsootby al-Sarkhasi, 12/138’al-Faroosiyyahby Ibn al-Qayyim, p. 298.
These interpretations mentioned above are applicable if we take the words of Ibn Mas’ood (may Allaah be pleased with him) as applying to all the Muslims in general. But from the context it seems that he is referring to the companions of the Prophet (peace and blessings of Allaah be upon him) only, and not others. What Ibn Mas’ood said was: “Allaah looked into the hearts of His slaves and found that the heart of Muhammad (peace and blessings of Allaah be upon him) was the best of all His slaves’ hearts. So He chose him for Himself and sent him with His Message. Then He looked into the hearts of all His slaves after the heart of Muhammad (peace and blessings of Allaah be upon him) and He found that the hearts of his companions were the best of all His slaves’ hearts, so He made them the helpers of His Prophet, fighting for the sake of his religion. So what the Muslims think is good is good before Allaah and whatever the Muslims think is bad is bad before Allaah.”
Narrated by Ahmad, 3418; classed as saheeh by Shaykh al-Albaani inTakhreej al-Tahhaawiyyah, 530.
Whatever the case, it is not correct to quote the words of Ibn Mas’ood (may Allaah be pleased with him) as evidence for thinking as good that which is forbidden in Islam, such as imitating the mushrikeen.
And Allaah knows best.